IDEALS OF LIFE 97 man swerves, he is carried away by his logic and becomes a tool of his own knowledge. Only by a sharp and steadfast holding to the true end of human life as one sees it can human- ism maintain itself. Humanism occupies, for instance, a mean position between the other-worldliness of religion and the materialism of the modern world. Buddhism may have captured popular fancy in China, but against its influence the true Confucianist was always inwardly resentful, for it was, in the eyes of humanism, only an escape from life, or a negation of the truly human life. On the other hand, the modern world, with its over-develop- ment of machinery, has not taken time to ensure that man enjoys what he makes. The glorification of the plumber in America has made the man forget that one can live a very happy life without hot and cold running water, and that in France and Germany many men have lived to comfortable old age and made important scientific discoveries and written masterpieces with their water jug and old-fashioned basin. There needs to be a religion which will transcribe Jesus* famous dictum about the Sabbath and constantly preach that the machine is made for man and not man made for the machine. For after all, the sum of all human wisdom and the problem of all human knowledge is how man shall remain a man and how he shall best enjoy his life. II. RELIGION Nothing is more striking than the Chinese humanist devotion to the true end of life as they conceive it, and the complete ignoring of all theological or metaphysical phantasies extraneous to it. When our great humanist Confucius was asked about the important question of death, his famous reply was, "Don't know life—how know death?"1 An American Presbyterian minister once tried to drive home to me the importance of the question of immortality by referring to the alleged astronomical theory that the sun is gradually losing 11 am using pidgin English here in order to retain the terseness and force of the original.